Daowu Yuanjie [W-G: Tao-wu Yuan-chieh / J: Dogo Enchi]

                 Yunyan Tansheng and Daowu Yuanjie were admiring a statue of the Bodhisattva of Compassion, Guanyin.  As was common, the statue portrayed the Bodhisattva with multiple arms and eyes.

                Tangshen asked, “Why do you suppose the Bodhisattva has so many hands and eyes?”

                “It’s like someone in their sleep groping for a pillow,” Daowu replied.

                “Ah!  I understand.”

                “Tell me what you understand.”

                “The whole body is covered with hands and eyes.”

                “That isn’t bad,” Daowu said, but his tone suggested that Tansheng still did not fully understand.

                “How would you put it?”  Tansheng asked.

                “The whole body is hands and eyes.”

[Daowu Yuanjie –  Zen Masters of China: 116-19]

Yunyan Tansheng [W-G: Yun-yen T’an-sheng / J: Ungan Donsho]

                Yunyan Tansheng once told this parable:  “Three travelers noticed a man standing on a small hill looking out over the landscape.  The first traveler said, ‘Look at that man.  I suppose he’s searching the country round for an animal that has wandered from his herd.’ 

                “‘Not at all,’ the second said, ‘he’s simply watching out for a friend who’s coming to visit him.’

                “‘Nonsense,’ said the third.  ‘He’s just enjoying the refreshing breeze.’

                “The travelers argued among themselves but weren’t able to come to agreement about why the man was standing there.  When they came nearer to him, the first traveler called out to the man, ‘Are you looking for a goat or sheep which has wandered from your flock?’

                “‘I don’t have any flocks,’ the man replied.

                “‘Then are you waiting for a friend?’ the second asked.

                “‘No.  I’m not waiting for a friend.’

                “‘Ah,’ said the third.  ‘It must be as I expected that you’re just enjoying the refreshing breeze.’

                “‘Not particularly,’ the man said.

                “‘Then what are you doing?’ the three travelers demanded.

                “‘I’m just standing here.’”

[Yunyan Tansheng – Zen Masters of China : 116-18, 129; The Story of Zen: 154]

Yaoshan Weiyan [W-G: Yuen-shan Wei-yen / J: Yakusan Igen]

   

            

                One day after Yaoshan Weiyan had been seated in meditation for a long while, a monk asked him what he did during zazen: “What is it that you think of while you sit there as still as a mountain?”

                “I think of not-thinking,” Weiyen replied.

                “How can you think of not-thinking?” the bewildered monk persisted.

                “It isn’t thought.”

[Yaoshan Weiyan – Zen Masters of China: 110-16]

Cuiwei Wuxue [W-G: Ts’ui-wei Wu-hseuh / J: Suibi Mugaku]

                A monk asked Cuiwei Wuxue what the significance of Buddhism was. Cuiwei  looked about then said, softly, “Wait until no one else is around, then I’ll answer your question.”

                Sometime later, the monk saw Cuiwei in the garden by himself, so he approached him once more. “We’re alone now. So, please, tell me: what is the significance of Buddhism?”

                Without speaking, Cuiwei  indicated the nearby grove of bamboo with a wave of his hand. “Look!” Cuiwei  said. “There’s a tall bamboo, and here’s a short one!”

[Cuiwei Wuxue – Zen Masters of China: 105-07]

Tanxia Tianran [W-G: Tan-hsia T’ien-jan / J: Tanka Tennen]

                  One winter’s night, Tanxia Tianran took shelter at an empty temple in the capital.  The weather was very bitter, and Tianran struggled to keep warm.  Eventually he took down one of the three wooden Buddhas he found on an altar and broke it into pieces which he used to make a fire.  Noticing smoke coming from the temple, the resident priest came in to see what was causing it and found Tianran contentedly warming his hands before the burning Buddha. 
                “What have you done!” the priest exclaimed in outrage. “This is sacrilege!  Have you no respect for the Holy Buddha?”  
                Without answering the priest, Tianran began to poke about in the embers with a stick. 
                “And now what are you doing?” the priest demanded. 
                “I’m searching the ashes for the relics, the Buddha’s bones.” 
                “You’re a madman!” the priest exclaimed.  “What bones or relics would you find from a wooden Buddha!”

                “In that case,” Tianran said, “could I have another of those Buddhas there for my fire?”

[Tanxia Tianran – Zen Masters of China: 103-05]

Lungtan Chongzin [W-G: Lung-t’an Ch’ung-hsin / J: Ryutan Soshin]

                 At the first meeting between Lungtan Chongzin and his future heir, Deshan Xuanjian, Deshan immediately took the offensive: “I’ve heard people speak about the famous dragon pool [lungtan], but I see neither dragon nor pool.”

                Chongzen replied, “You are in the midst of Lungtan.”

[Lungtan Chongzin – Zen Masters of China: 230-31]

Tianhuang Daowu [W-G: T’ien-huang Tao-wu / J: Tenno Dogo]

    

            Tianhuang Daowu was the Dharma heir of Shitou Xiqian. When he became a teacher, his personal attendant was Lungtan Chongzin. After Lungtan had been in that position for several years, he approached his master and complained, “Since I came here, I haven’t had any instruction in the study of mind.” 

                “That isn’t so,” Tienhuang said. “Since the day you first arrived, I haven’t missed an opportunity to show you how to study mind.” 

                “In what way, sir?”

                “When you brought me a cup of tea, didn’t I drink it? When you bowed to me, didn’t I  return the bow? When did I ever neglect instructing you?” 

                Lungtan sat for a moment with his head down. “If you want to see it,” Tianhuang snapped, “see it directly! When you just think about it, it’s altogether lost!”

                Lungtan came to awakening and asked, in marvel, “How does one maintain it?”

                “Live in accordance with conditions as they arise moment to moment,” Tianhuang instructed him. “Surrender to everyday mind. There’s nothing sacred except this.”

[Tianhuang Daowu – Zen Master’s of China: 102]